The Glory that belongs to the Immortal Spirits, The rulers, that act by a look alone, The lofty, all-powerful ones, The strong servants of the All-wise, That live for ever, and work justice. All seven have the same Thought, All seven have the same Word, All seven have the same Deed. One Thought, one Word, one Deed, one Father and Master The All-wise, the Creator[31].’ Of these ‘Angels’ one was destined to play a considerable part in several of the world-religions; namely that which the Persians called the ‘Best Reason,’ and which the Greeks knew as Wisdom (σοφία) or the Word (λόγος). Sometimes an aspect of the Deity, sometimes an emanation from him, and then again a distinguishable personality, this figure is again and again presented to our consideration. The personification of abstractions appealed with special force to the Romans, for from the earliest periods of their history they had raised temples to Faith (_fides_), Concord (_concordia_), and other deified virtues; and its character can perhaps best be appreciated by reference to the personification of Light in Christian hymnology, both ancient and modern: ‘Hail, gladdening Light, of his pure glory poured Who is the immortal Father, heavenly, blest[32]!’ ‘Lead, kindly Light, amid the encircling gloom Lead thou me on[33].’ [Sidenote: Sanctity of the elements.] =13.= Amongst the subsidiary, but still important, doctrines of Persism, is that of the sanctity of the four elements. Earth, air, fire and water are alike holy. Hence the dead must not be buried, for that would be to defile the earth; nor burned, for that would be to defile fire[34]; nor may any impurity be thrown into the water. This respect for the elements often appeared to strangers as worship of them[35]. Between the elements they sometimes discriminated, considering earth and water as more akin to darkness and the evil spirit, but fire and air to light and the good spirit[36]. The element of fire they held in special reverence, so that at all times they have been called fire-worshippers[37]. More careful observers have always recognised them as monotheists, distinguished by a certain rapturous language in their description of the deity which they refused to picture in any concrete shape[38]. They were also zealous that their teaching should find its expression in a healthy social and political life[39]. In the education of the young they laid a special stress on speaking the truth[40]. [Sidenote: Alexander in the East.] =14.= ‘The Gymnosophists taught philosophy to the people of India[41].’ Who are the teachers thus indicated? An answer may be found, though of a later date, in Plutarch’s ‘Life of Alexander,’ where he describes the meeting of Alexander with some eminent gymnosophists, who had stirred up opposition to his rule:—